‘The Greatness of the Human Body’

Human life is short, fleeting rather. So, should one, during this limited span of time at disposal, go for shreya or for preya? [See the critical distinction between shreya and preya]. In the ‘Nara Deha Mahatmya’, ‘The Greatness of the Human Body’, of Sankaradeva’s Bhakti-Ratnakara, we find some guidance in this respect. The following is a synoptic translation of that Chapter.

‘Nara Deha Mahatmya’

The main objective is to reveal the mahima (Great Glory) of the human body.  [The nara-tanu is the prime sadhana]. Doing Hari-Bhakti in this human body, samsara is destroyed.

1. [Krsna to Uddhava, 11^th] Censures those suicides – wild persons addicted only to matter – who do not seek to cross the samsara-ocean, even on obtaining the extremely rare nara-tanu – the body-boat manned by the expert helmsman (the Guru) and favored by the Lord Himself as the extremely congenial wind.

2. [Dattatreya to Yadu, 11^th] The rare human body is obtained after many, many births. Although destructible, it has the capacity to realize all the purusarthas of man. One should immediately, without delay, make efforts through it for obtaining the happiness of salvation. Forsaking matter, the steady one should make preparations for crossing the woe-filled samsara as visaya sukha is present even in animal bodies.

3. [Krsna to Uddhava, 11^th] Praises the human body which is aspired for even by the gods as it secures both jnana and Bhakti. In the way that the denizens of hell pray for the nara-tanu, so also the inhabitants of heaven. As apart from it (the nara-tanu), one is unable to secure either jnana or Bhakti.

The nara-tanu is supremely superior to all other bodies and best as it is the prime reason (hetu – means) for obtaining God Himself Who is atma, antaryami. Through the practice of Bhakti-dharma (Sravana and Kirttana) in the Bhaktas’ company.

[Mucukunda to Krsna, 10^th] ‘Visaya sukha’ obtainable in all yonis (wombs, births). But, service at Krsna’s Feet is not present anywhere save and except in this human birth. Therefore, manusya-sarira is durlabha and, thus, the foul-minded one who neglects the service of the Lotus Feet of Krsna (even after obtaining the supremely rare human body) falls to his doom.

5. [Dattatreya to Yadu, 11^th] This human birth in Bharata is the open gate to liberation. Therefore, there is no chance of redemption for the one who, obtaining such a deha, does not do the seva of Hari. Such a one will (forever) remain fallen in samsara.

6. [Yama to denizens of hell, Narasimha Purana] The extremely beautiful human body was obtained by you on the strength of your (countless) punyas. But, doing various acts designed only to gratify the senses etc., you have brought about your own downfall (in a suicidal manner). You have, by neglecting Hari-seva (by means of this nara-tanu), very foolishly only burnt the precious sandalwood for ashes.

7. [Devas, 5^th] Censure the wild, intoxicated persons. The human body is endowed completely with (the functionality of) all conative and cognitive senses and yet, that (wild) person who does not make any effort (with the aid of this mighty means) to cross samsara, by rendering devotional service to Hari; that one is surely a prisoner of this dreadful samsara, sinking into its terrible mire.

8. [Narada to sages, Naradiya Purana] That one who, obtaining human birth in Bharata, does not remember Hari, he is (definitely) void of intellect and supremely ignorant. There is not a greater fool than him.

In this fickle (but extremely valuable) human body, lasting for only about an instant, there is no other duty for man to pursue apart from Krsna-seva.

9. [Ananta to Citraketu, 6^th] Apart from the nara-deha, all other dehas that exist, they are capable only of realizing the bhoga of visaya. Therefore know that Krsna-seva only is the phala (fruit, purpose) of this superior manusya-deha [ there is no other purpose] because (unlike the other bodies), it is capable of realizing both jnana and vijnana. Therefore, I tell you certainly that those who do not make even an iota of effort to serve the Feet of Krsna, they will not obtain liberation. They will go to their doom.

[Conclusion] From all these statements, it is clear that those people who, obtaining the human body, do not serve Krsna’s Feet, taking Eka-Sarana in Him, they are the ones extremely censured.

Assamese verse translation of Sankaradeva’s (Sanskrit) Bhakti-Ratnakara by Ramacarana Thakura  

The Glory of Srimad Bhagavata : A Discussion in the Light of a Few Materials for the Study of Sankaradeva’s System

The Srimad-Bhāgavata, the Word-Image of Lord Krishna, is the canonical text of the Sankaradeva school of Devotion. The Bhakti Ratnākara, which is the product of Srimanta Sankaradeva’s ‘wide-ranging and deep-digging’ philosophical studies, contains as many as 456 Sanskrit slokas (out of a total collection of 573 slokas) from the Bhagavata. Again, a further 19 slokas are from the Bhagavata-Bhavartha-Dipika of Sridhara Svami, the celebrated commentator on the Bhagavata. Thus, a total of 475 (456+19) slokas of the Ratnākara appertain to the Srimad-Bhagavata.

In the 37^th Māhātmya of the Ratnākara, the ‘Srimad-Bhāgavata Māhātmya’ (‘The Glory of the Srimad-Bhāgavata’), several significant siddhantas or verdicts are pronounced by Sankaradeva: -

§         “āna sāstrasava rishiloke kare, eteke tāta āsay, āsakti, bhrānti, pramād ei cāri dosa thāke / āru yāto Sri-Nārāyane āpuni samksepe prathame karilā eteke āta si dosa nāi /”[from Katha Bhakti-Ratnakara of Gopalacarana Dvija, 17^th century Assamese prose translation of Sankaradeva’s Bhakti-Ratnakara]

“The other sastras (religious texts) are authored by rishis (scholars), therefore, in those texts, the four blemishes (dosas) of āsay, āsakti, bhrānti and pramād are always present. But, since Sri-Narayana (God) Himself had originally created this work [the Srimad-Bhāgavata], in summary, therefore those faults are not present within it.”

§         “sakale veda bhoila kalpataru briksa, tāra phala Bhāgavata / i punu purbata Vaikunthata āchila / teve lokaka kripāye padma-kalpata Sri-Nārāyane Brahmāka dilanta / Brahmāye Nāradata kahilā, Nārade āni moka dilā, mayo Suka mukhata nivedilo / Suka mukhata hante sisya-prasisyādi dvāre akhande prithivita nāmila /”

“The entire Veda has become, as it were, the Wish-Yielding Tree (kalpataru); the fruit (phala) of it is the Bhagavata. Previously, it was in Vaikuntha. Then, out of His extreme compassion for the [people of the] world, Lord Sri-Narayana, in the Padma-Kalpa, gave it to Brahma. Brahma spoke it to Narada and Narada, bringing it, gave it to me (Vyasa); I also imparted it to the mouth of Suka. From Suka’s mouth, falling (down) through the branches and sub-branches of disciples, this fruit [of Vaikuntha], in its original, undivided form, landed on earth.”

§         “āta kevala Nāma mātra pradhāna /”

“In it only the Lord’s Name is the Central Thing.”

The final opinion of this Māhātmya is given: -

• “eisava bacana pramāne Eka-Sarana huyā Sri-Bhāgavatara sravana icchā mātrake parama sukhe samsāra tare / āka Bhakti Ratnākarata nirnaya karilo /”

“On the proof of these statements, taking Eka-Sarana and merely harboring in mind the wish of listening to the [recitation] of the Srimad-Bhagavata, a person crosses the ocean of samsāra in Supreme Joy, this I (Sankaradeva) have determined in the Bhakti Ratnakara.”

Eka-Sarana the mula tattva of the Bhāgavata

Eka-Sarana is the mula tattva (main essence) of the Mahā-Bhāgavata (Srimad-Bhāgavata) which [in turn] is the essence of the four Vedas.

Essence of the Vedas => Mahā-Bhāgavata

Essence of the Mahā-Bhāgavata => Eka-Sarana Bhakti

Regarding this Eka-Sarana, innumerable instances may be cited from the Bhagavata. That, apart from Isvara Krishna, there can be no other saranya deva (Deity of Refuge) is exemplified through hundreds of instances in the Bhagavata, for example: -

tapatrayena ‘bhihatasya ghore samtapyamanasya bhavadhvanisa /

pasyami nahanyaccharanam tavanghridvandvatapatradamrtabhivarsat //

[Bhagavata, 11/19/9]

The rendering of the above by Sri Madhavadeva: -

kevale saranya-deva Isvara Mādhava /

suniyo Krishnaka yena bulilā Uddhava //

he Krishna ito ghora samsāra panthata /

tini tāpe atisaya huyā āche hata //

tayu pāda-padma cāyā chatra bine tāra /

nāhike Sarana āra tāpa erāibāra //

tomāra Carana-yuga chatra biparita /

chāyā kari sarbbadise barise amrita //

hovaya kritārtha loile tāhānte Sarana /

ehimāne samharilo Uddhava bacana //

[Madhavadeva, Ratnavali]

Lord Madhava is the One and Only Saranya-Deva (Deity of Refuge). Listen to what Uddhava said to Krishna, “Oh Krishna! I am (almost) killed in this dreadful path of the world being victimized by the three sorrows. I have no other shelter to escape from their attack save and except the shade of the umbrella of Thy Lotus Feet. Thy Feet are an umbrella so wonderful that they shower nectar while spreading shade on all sides. The one who takes shelter (Sarana) in Them achieves [Supreme] Accomplishment”.

Now, this Eka-Sarana may be taken either in the Nirguna (Attributeless) Brahman or in Saguna (With Attributes) Paramesvara. In this connection, it is found in the Gita: -

kleso ‘dhikatarastesamavyaktasaktacetasam /

avyakta hi gatirduhkham dehavadbhiravapyate //

[Gita, 12/5]

Meaning, for those whose hearts are attached [the asaktacittas], the [worship of] Avyakta (The Unmanifested) or the Nirguna is more difficult, because it is only through [the suffering of] pain that the people having abhimana (pride) in body may obtain deliverance in Avyakta.

For the reason that the upasana (worship) of this Nirguna Brahma is more tortuous, there is the emergence of the Saguna form of God. The Srimad-Bhagavata only is the Supreme Instance of the elaboration of this Saguna [form of] God. Therefore, although a faint hint (abhasa) regarding this Sarana Dharma is given in the Vedas and the Upanishads, its Supreme Importance has been underscored only in the Gita and the fullest and most complete development of Saguna Paramesvara has been attained in the Bhagavata.

Supreme Scripture of Assam Vaishnavism

In Assam Vaishnavism of Sankaradeva, the Bhagavata-purana has been acknowledged as the supreme scripture under various contexts:-

cari veda astadasha purana yateka sastra parama vedanta Bhagavata Sanaka Sananda muni yoga jnana vicariya uddharila tara sara-tattva

(Sankaradeva, Veda-stuti)

The Bhagavata is the supreme Vedanta among the four Vedas, eighteen Puranas and other sastras. Sages Sanaka and Sananda in quest of yoga and knowledge discovered in it the essential truth.

The Bhagavata-sastra is the essence of all Vedanta: -

samasta vedanta sara mahabhagavata sastra

(Madhavadeva, Nama-ghosa)

It is also called the crown jewel of all scriptures of revelation (sarva sruti siro-ratna).

It is said that when the union of Supreme Vaisnava Srimanta Sankaradeva and hard-core Sakta Madhava occurred, there was intense debate between the two for several hours [see The Great Debate], and Srimanta Sankaradeva, at the end, had uttered one sloka from the Bhagavata as the clincher: -

yatha taror_mula-nisecanena trpyanti tat-skandha-bhujopasakhah

pranopaharac_ca yathendriyanam tathaiva sarvarhanam_acyutejya

(4.31.14)

“On worshiping Krishna, all devatas derive

satisfaction in mind,

just as, on watering the root of a tree,

all its branches and sub-branches are nourished.

Just as a tree does not obtain any nourishment when water is poured on its branches or flowers or leaves,

so also, know that, worshiping separately, the devas are not satisfied.

Take the case of a hungry man whose heart is craving for food.

If now that person wears rich garments and decorates his exterior with ornaments and flowers and cosmetics;

even after such decoration with clothes and ornaments, there is no happiness for his indriyas (senses).

As long as he does not take his meal,

there is no satisfying his prana (vital air).

On eating food, all are satisfied (nourished) -

vital air, mind, the senses.

In that very manner, know that on worshiping Hari,

all devas are satisfied, always.”

It is said that on hearing this sloka, Madhavadeva was overwhelmed. The very next moment, he prostrated before Srimanta Sankaradeva, accepting Him as Guru, and taking Sarana (initiation) the very next day, Madhava transformed into Sri Sri Madhavadeva, the ‘prana-bandhava’ (Soul-Friend) [of Sankaradeva].

The Word-Image of Lord Krishna

The Srimad-Bhāgavata Purāna is accepted as the Vānimay Murti (Word-Image) of Lord Krishna.

Proof: In the Uttara Khanda of the Padma Purāna, there are 6 chapters containing 504 slokas bearing the title ‘Srimad-Bhāgavata Māhātmya’. From just 4 slokas there, it is proved that there is no difference between Bhagavanta (God) and Bhāgavata. They are one and the same (abhinna).

When the incarnate Lord Krishna was about to depart from the world-home (dharā-dhām) to His own home (nij-dhām), Uddhava Deva, the son of Upagaurava of the Vrishni clan, who was deeply devoted to Krishna, came to know about this. He went and met Krishna alone and questioned Him thus: -

tvad viyogena te bhaktāh katham sthāsyanti bhutale /

nirgunopāsane kashtamatah kinchidvicāraya //3/51

Meaning: In Thy absence, how will Thy devotees spend their time in this world? Nirguna Upāsana (Worship of the Attributeless) is extremely difficult. Kindly ponder over this (question) and provide a solution.

ityuddhavah vachah shrutvā prabhāse’chintayaddharih /

bhaktāvalambanārthāya kim vidheyam mayeti cha // 3/60

Meaning: Hearing these words of Uddhava, the Lord, at the holy Prabhāsa, thought – “What kind of an arrangement (vyavasthā) must I provide, for the purpose of adoption by My bhaktas, that will be the most suitable?” Thinking thus, Bhagavanta decided: -

svakiyam yadbhavettejastaccha Bhāgavate’dadhāt /

tirodhāya pravishto’yam Srimad- Bhāgavatārnavam //- 3/61

Meaning: The Lord reposited all His energy into the Bhāgavata and disappeared. Into the Bhāgavata scripture He merged completely. The final declaration:  -

teneyam vāngmayi murttih pratyakshāvartate Hareh /

sevanāt sravanāt pāthāt darshanāt pāpanāshini //- 3/62

Meaning: And that is why the Bhāgavata scripture is the very Word-Image of God, his vāni-rupa or sabdamay-murtti. The worship (sevana) of the Bhāgavata or its listening (sravana), recitation (pāth) and even a glimpse of it (darshana) destroys all the sin and vices of man.

Srimad-Bhāgavata Saturated with Form and Qualities and Glory of Param-Brahma Bhagavān Krishna

Out of the 18 Mahā-Purānas (Great Purānas), in 9 Purānas, the sacred-tale (carit-kathā) of Krishna is found. These 9 Purānas are: -

(1) Brahma Purāna (2) Padma Purāna (3) Vishnu Purāna (4) Vāyu Purāna (5) Srimad-Bhāgavata Purāna (6) Brahma-Vaivartta Purāna (7) Skanda Purāna (8) Vāmana Purāna, and (9) Kurma Purāna

The nirguna (attributeless) Brahma of Vedānta is Srimad–Bhāgavata’s saguna (with attributes) Krishna. Why the nirguna Brahma became saguna has been answered by Vyāsa Deva in the Mahābhārata: -

anugrahārthalokānām Vishnurloka namaskritah /

Vasudevāt tu Daivakyāt prādurbhuto mahāyasah //

- Mahābhārata, Adi-Parva 63 /1

Meaning: Bestowing His great favour upon the people of the world, Lord Vishnu of great glory, God worshipped by all, appeared in Vāsudeva-Devaki.

Mahāpurusa Madhavadeva himself has said: -

parama durbodha ātma-tattva      tāra jnāna arthe Hari yata

lilā-avatāra dhari āchā kripāmaya //

- Nāma Ghosā

The philosophy of Self is highly unintelligible. In order to appraise of it Thou, O all-merciful Lord, assume so many incarnations and exhibit Thy lilā.

When those stories and tales of the Avatāra become very enjoyable (full of rasa) and easily understandable, then the common folk are more attracted. Brahmā, in his prayer to child Krishna, has said: -

kino dhanya dhenu gopi ito Gokular /

yār stana pāne tripta bhoila Dāmodar //

asvamedh ādi kari mahā-yagna yata /

tomāka tusibe keho nuhike sakata //

- Kirttana, Sankaradeva

How blessed are the cows and cowherdesses of this Gokula

Feeding on whose breasts, O Lord Dāmodara, You became satisfied.

[When] by performing even Asvamedha and other great sacrifices,

It is impossible for anybody to satisfy You.

It is this Param-Brahma Bhagavān Krishna with Whose form and qualities and glory (rupa-guna-yasa) the Srimad-Bhāgavata sāstra is saturated. The great rishis (sages) of yore have also given their opinion: -

menire bhagavad-rupam sāstram Bhāgavatam kalau /

pathanācchravanāt sadyo vaikunthaphaladāyakam //

- Bhāgavata Māhātmya, 1/20

Meaning: In the Iron Age (Kali-Yuga), the Bhāgavata sāstra is verily the svarupa (form) of God Himself. The recitation of this scripture and listening to it gives salvation immediately.

In this Bhāgavata Māhātmya (section on the Greatness of the Bhāgavata), Vyāsa Deva declares: -

alam vratairalam tirthairalam yogairalam makhaih /

alam jnānakathālāpairbhaktirekaiva muktidā //- 2/21

Meaning: There is absolutely no need for vrata (fasting), tirtha (going on pilgrimage), yoga (doing yogic exercises), and jnān-carcā (scholarly discussions etc) and such other means; only bhakti (devotion) alone can grant salvation.

And for that reason: -

sadā sevyā sadā sevyā Srimad-Bhāgavati kathā /

yashyāh sravanamātrena Harischittam samāsrayet //

- Bhāgavata Māhātmya 3 / 25

Meaning: The Bhāgavata Kathā should always be worshipped by performing sravana-kirttana with devotion. Bhagavanta presents Himself in one’s heart the very moment sravana is done.

The most important āvishkār of the Bhāgavata

The most important āvishkār (discovery, manifestation) of this scripture called Bhāgavata is: -

jnānavirāgabhaktisahitam naishkarmyam āvishkritam /

-         Bhāgavata 12 / 13 / 18

[‘naishkarmyam’ is called ‘karmoparamah’ by Sridhara]

Meaning: In the Bhāgavata, along with jnāna, vairāgya and bhakti, there is the āvishkār of the rejection or giving up of karmakānda (naishkarmyam). For that reason, the view of the Bhāgavata is altogether new. It was propagated in this world (for the first time) only by Suka Deva: -

purbate najāne keve prithivita Suka Deve

kali yuge karilā pracāra /

bicāri niscaya kari piyā āka karna bhari

mahā mahā bhāgya āche yāra //

-         Bhāgavata, Sankaradeva, 1/4 /19

Previously nobody knew it on this planet, Suka Deva,

In the Iron Age, propagated it;

Determining it to be true drink earfuls of it,

Whoever has the great fortune of doing so.

The Srimad-Bhāgavata’s declaration: -

idam Bhāgavatam nāma purānam brahmasammitam /

uttamaslokacharitam chakāra bhagavānrishih //

nihsreyashāya lokasya dhanyam svastyayanam mahat ||

- Bhāgavata 1/3/40

Meaning: The Srimad-Bhāgavata Purāna is the vāngmay form of God Almighty. This scripture has been compiled by Vyāsa Deva himself. The aim of Vyāsa Deva is to secure the highest welfare of entire mankind. This Bhāgavata is sārthak (meaningful) in every way, filled with complete joy and paripurna (perfect) in every way.

Srimad-Bhāgavata Worshipped in Sankaradeva’s School

The Srimad-Bhāgavata is worshipped on this account in Sankaradeva’s School with the burning of incense and the lighting of lamp, for it is no other than Lord Krishna Himself (Sri-Bhagavatakhyo yam pratyaksah Krishna eva hi). Sankaradeva initiated his disciples into his faith with the Bhāgavata to represent the Lord, in Whom the initiate’s soul was to find refuge (sarana).

Recitation/glorification of the Lord’s Name is only to be followed for the Lord has no image other than the Word (mantramurttim amurttikam, Bhāgavata 1.5.38).  In performing all religious functions, however, the Bhāgavata or any section of it rendered by Sankaradeva, particularly the Uddhava Samvāda or the Gunamālā - the quintessence of the Bhāgavata - is installed on a pedestaled tray on a raised or elevated spot on the ground, thus forming what in Sankaradevite vocabulary is called, the thāpanā (Guru Āsana (literally, Seat of the Guru) and homage is paid to it by recitation of the Name of God from the holy texts (officially called prasanga). The devotees bow down only before
this vāngmayi image of the Lord, and not before any other representation.

The Great Bhagavata Movement of Assam

As a theologian, Sankaradeva (1449-1568 AD) made the Bhagavata-Purana the main canon of his Vaisnavism and his works include a creative translation of a large part of that Text.

“It was the age of one ideal, that of bhakti; of one God, Visnu-Krsna; of one leadership, that of Sankaradeva; of one book, the Bhagavata-purana. All other types of matter, almost invariably taken from some Visnuite text, were brought under the dictates of the Bhagavata-purana”.

Sankaradeva Himself rendered eight out of the twelve books of the Bhagavata, namely Books I, II, III, VI, VII, VIII, IX, X, XI and XII. Besides the rendering, he composed a large number of works with materials from the Bhagavata such as the Kirttana Ghosha which is an anthology (kavya-kosh) of more than two dozen epics of various magnitudes. Most of the poems of the Kirttana are renderings or adaptations from the Bhagavata. His Nimi Nava Siddha Samvada is a doctrinal treatise based on Book XI of the Bhagavata. His Anadi Patana is mainly an adaptation from Book III of the Bhagavata. The Gunamala, the ‘Garland of Praises (for Lord Krishna)’, written by Sankaradeva is a little handbook capturing in racy, rhyming and sonorous verses, the essence of the Bhagavata Purana. Within the compass of a single laudatory verse, the poet recounts many incidents from Krishna’s Life making them easy to remember. This ‘pocket-Bhagavata’ is a sacred text for all Assamese Vaisnavas and is often placed in the pedestal or the Guru-Asana (sacred throne) in the congregational prayer-house called Namghar as the object of veneration [see English translation of Sankaradeva’s Gunamala].

“Sankaradeva drew inspiration chiefly from the Bhāgavata, which distilled the quintessence of the Vedanta philosophy into a receptacle of popular and unforgettable legends. An early attempt was therefore made to translate the book into Assamese. It was really a very courageous and extraordinary undertaking to render into a provincial language a venerable text written in the grand style of a classical tongue”.

In this connection, it is interesting to note that Sankaradeva was accused before the Koch king Naranārāyana, by the Brahmanas, as an ardent reader, teacher and transcreator of the Bhāgavata.

Besides Sankaradeva, other scholars also undertook the rendering of the different sections of the Venerable Text into Assamese in different periods of time. The rendering of the Bhāgavata marks an era of renaissance in Assamese literature. Its influence on Vaisnavite literature was manifold. It remolded the faith and the conscience of the Assamese.

References: -

1. ‘Sankaradeva’s Bhakti Ratnākara’

http://atributetosankaradeva.org/ratnakara.htm

2. Katha Bhakti-Ratnakara of Gopalacarana Dvija, 17^th century Assamese prose translation of Sankaradeva’s Bhakti-Ratnakara;

http://atributetosankaradeva.org/bhakti_ratnakarara_adharat_eka_sarana_tattva_trans.pdf

3. Eka-Sarana  : Origin and Development, The Contribution of Sankaradeva, Sonaram Chutiya;

http://atributetosankaradeva.org/Sarana_trans.pdf

4. An Approach to Assam Vaishnavism in the Light of the Upanishads, Kali Charan Das;

http://atributetosankaradeva.org/approach.pdf

5. Madhavadeva’s Great Debate with Sankaradeva, Ramananda Dvija;

http://atributetosankaradeva.org/manikanchan.pdf

6. Srimad-Bhāgavata : The Image of God, Sonaram Chutiya; Verbatim reproduction of a large chunk of the text;

http://atributetosankaradeva.org/Srimad_Bhagavata_Image_of_God.pdf

7. ‘Fundamental Aspects of Sankaradeva’s Religion - Guru Āsana’

http://atributetosankaradeva.org/guru_asana.htm

8. ‘The Bhāgavata of Sankaradeva’

http://atributetosankaradeva.org/Srimad_Bhagavata.htm

9. Sankaradeva and the Great Age in Literature and Fine Arts, Maheswar Neog;

http://atributetosankaradeva.org/great_age.pdf

The Upadesa of Sankaradeva

Forthrightness is the marked feature of Mahapurusa Madhavadeva. Let us have a look at one of His Borgits: -

ধ্ৰুং-                ৰে মন সেৱহু    হৰিকহু চৰণা

                                    নিকটে দেখহু নিজ মৰণা |

                        দেখত হৰিকহু   চৰণ শৰণ বিনে

                                    নাহি নাহি ভৱ ভয় তৰণা ||

পদ-            চাৰিবেদ পুৰাণ   যত ভাৰত

                                    গীতা ভাগৱত চাই |

                        ওহি সাৰ বিচাৰ          কয় ভাষত

                                    হৰি বিনে তাৰক নাই ||

                        সনক সনাতন    মুনি শুক নাৰদ

                                    চতুৰ বয়ন শুলপাণি |

                        সহস্ৰ বয়ন আদি গাৱত হৰিগুণ

                                    সকল নিগম তত্ত্ব জানি ||

                        কৃষ্ণনাম যশ             পৰম অমিয়া ৰস

                                    গাৱত মুকুত নিশেষ |

                        পৰম মুৰুখ মতি         কহয় মাধৱ দীন

                                    শঙ্কৰ গুৰু উপদেশ ||

dhrum –           “re mana sevahu         Harikahu carana

                                    nikata dekhahu nija marana |

                        dekhata Harikahu       carana sarana bine

                                    nahi nahi bhava bhaya tarana ||

pada -              caribeda purana          yata bharata

                                    Gita Bhagavata cai |

                        ohi sara bicara                        kaya bhasata

                                    Hari bine taraka nai ||

                        sanaka sanatana         muni suka Narada

                                    catura bayana sulapani |

                        sahasra bayana adi     gavata Hariguna

                                    sakala nigama tattva jani ||

                        Krishnanama yasa      parama amiya rasa

                                    gavata mukuta nisesa |

                        parama murukha mati                        kahaya madhava dina

                                    Sankara Guru upadesa ||”

O my mind! Attach yourself to the Feet of Hari

                        Do you not see your death approaching?

                        Look, apart from refuge at the Feet of Hari,

There is no securing release from the fear of the world. [Refrain]

Looking up all scriptures –

Four Vedas, Puranas, (Maha) Bharata and Gita-Bhagavata,

Only this is the considered opinion, the Essential Truth

That, apart from Hari, there is no Savior.

The sages Sanaka, Sanatana, Suka and Narada

Four-headed [Brahma] and the trident-wielder [Siva],

Thousand-hooded [Ananta] and all others sing Hari-Nama

Knowing the substance of all nigamas (Scriptures of Release).

The Name and Glory of Krishna, the supreme ambrosial fluid,

Is sung even by the masters of liberation

Extremely foolish-minded Madhava says,

This is the teaching of Guru Sankara.

If there was anybody who could know Sankaradeva in entirety, it was Madhavadeva. Madhavadeva has drawn our attention to the following facts as the upadesa (Counsel; Teaching) of Sankara Guru – 

1. That there is no other way to release from the fear of worldly existence save and except Sarana (Sole-Refuge) at the Feet of Hari; 
2. That the sara-vani (essence) of all scriptures – the four Vedas, Puranas, Mahabharata and the Gita and Bhagavata – is that, apart from Hari, there is no other Savior; 
3. That [even great gods like] Brahma, Rudra, [and great accomplished sages like] Narada, Suka and the Four Siddhas, knowing the substance of the Vedas to be the Praise of Hari, engage in the singing of the Name and Glories of Hari, and 
4. That even the muktas (liberated ones) sing the Name and Qualities of Hari, finding It to be of the nature of Supreme Nectar.

[Excerpted from A TRIBUTE TO MADHAVADEVA, essay on the Life and Spiritual Contribution of Madhavadeva, by the venerable Bhakta scholar of Assam, Sri Sonaram Chutiya. To read the full essay, click here. Our salutations at the Feet of the author. June 8, 2012]

The Spiritual Path of Madhavadeva

[Mahapurusa Srimanta Sankaradeva (1449-1568) was the revealer - founder, propagator as well as foremost exponent - of the path of Eka-Sarana Hari-Nama Dharma in Indian spirituality. His foremost disciple Mahapurusa Madhavadeva continued the Guru's Teachings in his Nama Ghosa. This post was written on the occasion of the Birth Anniversary of Madhavadeva (June 05, 2012); our salutations at the Feet of Madhava Guru]

Shri Shri Krishnaya Namo Namah

Jai Guru Sankaradeva

Madhavadeva, the closest and most beloved disciple of Sankaradeva, in his Nama Ghosa, lays down a spiritual path that seeks to transcend the limitations of other paths and to maintain an all-time link with God for the maximum benefit of all people, irrespective of time or clime. This is the path of ‘Hari-Nama’ or the vocal explication of the Name of God. The aspirant is simply to take sole-refuge in God and then keep on chanting His Name at regular intervals. This God, however, is not the abstract God but God as Purusottama or ‘Best Person’ endowed with all the best attributes that can be conceived by the range of human knowledge and experience.

Universality is the most important feature of this path. Hari-Nama may be practised by anybody - anytime, anyplace. It is not confined to the limitations of time, space and eligibility of the practitioner which are there in other paths or dharmas. Madhava says that simply by taking refuge in Hari and doing the Kirttana of His Name, one may secure accomplishment. No other means are necessary. Whether one be in a busy work-place or in outer space, in market or bustling city-state, on the battle-ground or under the ground; whether one be a toddler or a geriatric, a scholar or rank illiterate, a prince, a pauper, ‘twice-born’ or ‘outcast’; whether it be morning, evening, day or night or even twilight, the Name of Hari can be taken. This contrasts well with other traditional approaches like that of activism or knowledge. Imagine trying to tranquilize the mind through meditation in a raging battlefield with shells whistling over the head or attempting to kindle a fire inside an aircraft to do a yajna. But, even in such extreme situations, when other spiritual methods fail, vocal explication of ‘Hari’ can be done. The point, repeatedly stressed upon by both Sankaradeva and Madhavadeva throughout all their writings, is that while the other paths require tight ‘laboratory conditions’ to work, failing otherwise, Hari-Nama does not. We have historical instances when people showed no nerves even in the face of ruthless torture by simply immersing themselves in the Song of Hari.

It is precisely due to this all-embracing, all-encompassing quality that Hari-Nama, according to Madhava, is the ‘King of All Dharmas’. The analogy ought to be clear straightway. Just as a supreme ruler exercises his sovereignty over all his subjects, so also Hari-Nama has complete sway over the entire human race. All humans are eligible for this dharma - the entire world – and not only merely eligible, but also perfect candidates for the same. In the Bhagavata, Sankaradeva exhorts therefore, ‘Oba naraloka, Hari bhajiyoka’ meaning, ‘O naraloka (entire human race), take Hari’s Name’.

Now, as any potential customer of a spiritual ‘product’ would ask, what benefits may one derive from uttering Hari’s Name? In the Nama Ghosa, Madhavadeva lays down the supreme profit of chanting Hari-Nama, both from spiritual and material viewpoints. It gives to its ‘purchaser’ atyantika sukha or extreme happiness. This is the maximum happiness realizable by any embodied being. The other joys of the material world do not measure up to even an atom of this transcendental nectar. To be sure, for spiritual uplift, “First, Hari-Nama will burn out all sins and negative mentalities. Second, it will arouse great merits. Third, it will create aversion for worldly pleasures, which is essential if one desires to savor the supreme nectar. Fourth, it will develop loving devotion to God. Fifth, it will give birth to the mood of a Vaisnava. One sees God in all creatures. Sixth, it will extinguish all illusions from the mind. Seventh and last, it will merge the practiser in God who is all life and all joy”.

Uttering the Names of Hari has a wholesome effect on our personality. “His Names indicate the capacity of God in influencing life and soul of man. If their significance is properly understood they can give a real sight into the greatness of God and His workings. As for instance, the name ‘Krishna’ indicates that, which can give bliss to man and remove narrowness from mind; ‘Rama’ indicates that, which can make the world pleasant; ‘Hari’ indicates that, which can steal all suffering; ‘Purusottama’ indicates that which can elevate a heinous person to the highest level; ‘Narasimha’ indicates that, which can enable a person to move in the world fearlessly like a lion and so on and so forth”.

Therefore, in the school of Sankaradeva, Hari-Nama is religion. Some critics sometimes raise the question as to how Hari-Nama could be an independent religion superseding all other rituals and traditions. Sankaradeva removes this doubt thus, “Just as water, in combination (with other agents), gets the job done and, independently also, fulfills all our needs of bathing, drinking, etc., so also Hari-Nama brings all rituals to completion and, independently also, serves as the most excellent religion”.

But, Madhavadeva makes it clear that it is only by taking sole-refuge (Eka-Sarana) in Purusottama that embodied souls (purusas) may hope to become best or perfect (uttama). Such a philosophy is transformative in character. Hari-Nama is only the technology to effect this transformation. In view of this, Madhava says that God must be worshiped only in His true form of pure goodness (suddha sattva); the other manifestations of passion (rajasa) and ignorance (tamasa) are to be altogether evicted from our system of upasana. Indeed, one of the most famous quotes from the Ghosa is that the mind assumes the shape of whatever is worshiped. If one dedicates oneself to pure goodness, nescience is easily overcome.

Hari-Nama, in the ‘age of the losing throw’, the uttermost yuga of Kali, is prescribed by Madhavadeva as the only religion for mankind. It is actually a profound spiritual therapy which intends to cure the people of such worldly afflictions as lust, anger, I-ness, etc. at a time when man’s intellect has been completely soiled by the dirt of the Iron Age. ‘O Hari, Thy Name is beneficial for the entire creation’ (jagatara sumangala tuva guna nama) - such is the compassion of the Saints for humanity.

References: -

1. Nama Ghosa, Madhavadeva

http://wikisource.org/wiki/নামঘোষা

‘Hari-Nama-Kirttanata / nahi kala desa patra…’, Nama Ghosa, 28

‘atyantika sukha tayu pada seva…’, Nama Ghosa, 752

‘moksa adi kari yata sukha…anu eko nuhi samasara’, Nama Ghosa, 148

‘Namara Anvaya’, Nama Ghosa

‘satya asatyara…yijane yaka upase’, Nama Ghosa, 204

‘…etekese Hari-Nama / samaste dharmara raja…’ Nama Ghosa, 129

‘…Purusottamara prema bhakatika karila Asraya /’, Nama Ghosa, 135 

‘…jagatara sumangala tuva guna Nama ’, Nama Ghosa, 941

‘durghora kalita / Hari-Nama bine gati anamate nai’, Nama Ghosa, 267-268

2. Bhakti Ratnavali, Madhavadeva

‘yadyapi bhajani honta tinio isvara…suddha satva gunatese mile tattvajnana’, Ratnavali, 33

3. Bhakti Ratnakara, Sankaradeva (Assamese verse trans. by Ramacarana Thakura)

‘Hari-Kirttana Mahatmya’, 300-301

4. Books/Articles

The Nam-Ghosa and Its Place in Literature, Rameswar Barooah

Jagat-Guru Sankardew, Dimbeswar Neog, Ch. 7    

Materials for the Study of the Eka-Sarana Doctrine of Sankaradeva

In this post, we present before the interested reader a (partial) list of materials for the study of the Eka-Sarana doctrine of Sankaradeva. This is a partial list and more materials may be added later on.


The central laksana (characteristic) of the Bhagavata is Asraya (Shelter; Sole-Refuge). It is this Asraya which constitutes Eka-Sarana (Saranam Asraya). All the remaining nine laksanas like sarga (primary creation), visarga (secondary creation), manvantara, posana, etc aim at the Tenth One viz. Asraya. Thus, without doubt, the Srimad-Bhagavata serves as the primary material for the study of Eka-Sarana. The different parables and stories of the Bhagavata may be used as illustrations of Eka-Sarana. In Gajendropakhyana, for instance, the predicament of the Lord of the Elephants is used metaphorically to illustrate how even the man addicted to power and pelf may obtain easy release from samsara by taking Eka-Sarana in Krsna. In the Kirttana beginning, কৃষ্ণ ৰাম জয় জগবন্ধু জগন্নাথ | কৃষ্ণৰ চৰণে বন্দী ৰৌক মোৰ মাথ || (O Krishna! Rama! O Jagannatha, Friend of the World! Let my mind remain ever enslaved at Thy Feet!), Sankaradeva so beautifully recreates the taking of Sarana in Hari by the embodied-self (jiva) hitherto struggling to extricate itself from the jaws of death (through activism):-

শুণ্ডে মেহ্ৰাই পদ্মগোট উপৰক তুলি |

গজেন্দ্ৰে শৰণ লৈলা ত্ৰাহি হৰি বুলি ||

Coiling his trunk round a lotus and holding it aloft,
Gajendra took Sarana crying, 'Save, O Hari!'

In Sankaradeva's rendering of the Bhagavata, we have, perhaps, the greatest stress laid on Eka-Sarana among all the renderings of this venerable text. Of course, the scholars must now investigate the literature and ascertain the veracity of such a supposition. In His upadesas (sermons, exhortations) particularly, which serve almost as an independent class of compositions by themselves, Sankara Guru continually exhorts the sabhasada ('men in the assembly', reader) to take Eka-Sarana in Krishna.


Following His Guru, Madhavadeva also, in His Nama-Ghosa, renders some of the slokas from the Gajendra episode in the long meter the soulful recitation of which evokes pathos and moves the listener to tears. Yet, the grief of Gajendra is the grief of all jivas afflicted by the tri-tapas, the three sorrows:-

সৰোবৰে গ্ৰাহে ধৰি আছে / গজেন্দ্ৰে পীড়াক পায়া পাছে

আকাশে গৰুড়কন্ধে চক্ৰ ধৰি হৰি |

দেখি সুৱৰ্ণৰ পদ্ম ধৰি / বোলে দুঃখে আৰ্ত্তনাদ কৰি

নমো ভগৱন্ত গুৰু লৈয়ো দাস কৰি || ৬৬১ ||

মধুৰিপু ৰাম ৰঘুপতি / তুমি ভকতৰ নিজ গতি

তোমাৰ চৰণে শৰণ কৰিলো সাৰ /

নমো দেৱ দীনদুঃখহাৰী / দায়াশীল দামোদৰ প্ৰভু

আমি দুখিতক চৰণে কৰা উদ্ধাৰ || ৬৬২ ||

This is the Assamese rendering of the lines:-

so 'ntahsarasy_urubalena grhita arto

drstva garutmati harim kha upattacakram

utksipya sambujakaram giramaha krcchran

narayanakhilaguro bhagavan_namaste

[Bhagavata, 8.3.32]

That the cry of the spiritual aspirant for Eka-Sarana is actually the imploring of the jiva to be in servitude to God (dasatva) is clearly revealed by the identification of the ideas contained in the statements highlighted in bold - 'Take me, O Lord, my Guru, as Thy slave [for] I have [now] made Sarana (Sole-Refuge) at Thy Feet the chief and only thing'.

Therefore, in the light of the above, it is the Srimad-Bhagavata, particularly its rendering by Sankaradeva, which is the foremost among source-materials in the study of the doctrine of Eka-Sarana. In a way, the Bhagavata takes up where the Gita leaves off and although founded really in the Gita (18.66), the doctrine receives its finest exposition and fullest exegetical development in the Bhagavata. Definitely,

Both historically and philosophically, the Bhagavata begins from where the Mahabharata [Gita] ends. The Bhagavata Story starts from the point where the Mahabharata story concludes. Philosophically, Lord Krishna’s concluding precept to Arjuna at the battlefield of Kurukshetra (“Seek Refuge unto Me alone; I shall certainly deliver you from all sins.” – BG. XVIII/66) forms the basis of the Bhagavata discourses. (pp.3) [The Bhagavata, Chandan Lal Dhody]

Now, among all Skandhas (Cantos) in the Bhagavata, of supreme importance is the Ekadasa (Eleventh) Skandha which contains the conversation or dialogue (samvada) between Krishna and Uddhava - the Krishna-Uddhava Samvada. It is the heart of the Bhagavata. Here we have the auto-commentary of the Lord on His own utterance in the Gita.


Apart from the Bhagavata, some other important source-materials for Eka-Sarana from the Sankaradeva school are:-

• Bhakti Ratnakara, Sankaradeva's doctrinal treatise (Assamese translation by Ramacarana Thakura) - may aptly be called the Book of Eka-Sarana. Sankaradeva ends practically every chapter with the exhortation of Eka-Sarana. In the chapter entitled ‘The Glory of Nirguna Bhakti’, Sankaradeva has offered his own commentary on the Supreme Sloka of the Gita and has termed it the substance of the entire Gita. 
• Nimi Nava Siddha Samvada, Sankaradeva (based on Chapters of Canto XI)
• Nama Ghosa and Bhakti Ratnavali, Madhavadeva - The Ratnavali is particularly important and must rank alongside the Ratnakara as one of the best expositions of Eka-Sarana. There is a special chapter in it, the final one, entitled Sarana Viracana (chapter 13), which highlights the supreme status of Eka-Sarana Bhakti. It is very striking how Eka-Sarana has been placed at the very end of the book, ahead of even the chapter on Atma-nivedana or self-resignation to God. From it, we also come to know that the ones who take Sarana in Krishna are exempt from the repayment of the ‘pancha-rina’ or the ‘five debts’ mentioned in the smriti texts.

•  Katha Bhagavata, Bhattadeva, Chapter 12, Canto XI, pp. 598-599, and indeed the entire rendering

From the biographies of Sankaradeva, 'Madhavadeva’s Great Debate with Sankaradeva' (Sri Guru Carita, Ramananda Dvija, Dr. Maheswar Neog ed.) is particularly valuable. As regards other books and essays and expositions by modern-day authors and devotee-scholars, we shall try to provide a list later on.